بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
[In
the Name of ALLAH, the ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]
18:1
الْحَمْدُ
لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا
ۜ
Pronunciation
Alhamdu
lillahi allatheeanzala AAala AAabdihi alkitaba walam yajAAal lahuAAiwaja
Translation
[All]
praise is [due] to Allah , who has sent down upon His Servant the Book and has
not made therein any deviance.
Tafsir al-Jalalayn
Praise
— which is the attribution [to a person] of that which is beautiful — is
established [as something that], belongs to God [alone], exalted be He. Now, is
the intention here to point this out for the purpose of believing in it, or to
praise [God] thereby, or both? All are possibilities, the most profitable of
which is [to understand] the third [as being the intention behind this
statement]; Who has revealed to His servant, Muhammad (s), the Book, the
Qur’ān, and has not allowed for it, that is, [He has not allowed that there be]
in it, any crookedness, [any] variance or contradiction (the [last] sentence
[wa-lam yaj‘al lahu ‘iwajan] is a circumstantial qualifier referring to
al-kitāb, ‘the Book’);
قَيِّمًا
لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ
يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا
Pronunciation
Qayyiman
liyunthira ba/san shadeedanmin ladunhu wayubashshira almu/mineena
allatheenayaAAmaloona assalihati anna lahum ajran hasana
Translation
[He
has made it] straight, to warn of severe punishment from Him and to give good
tidings to the believers who do righteous deeds that they will have a good
reward
Tafsir al-Jalalayn
[a
Book] upright, (qayyiman is a second circumstantial qualifier for [added]
emphasis) to warn of, to make, by this Book, the disbelievers fear, severe
chastisement from Him, from God, and to bring to the believers who perform
righteous deeds the good tidings that theirs will be a fair reward,
مَّاكِثِينَ
فِيهِ أَبَدًا
Pronunciation
Makitheena
feehi abada
Translation
In
which they will remain forever
Tafsir al-Jalalayn
wherein
they will abide forever, and this [reward] is Paradise;
وَيُنذِرَ
الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا
Pronunciation
Wayunthira
allatheena qalooittakhatha Allahu walada
Translation
And
to warn those who say, " Allah has taken a son."
Tafsir al-Jalalayn
and
to warn those, from among the disbelievers, who say, ‘God has taken a son’.
مَّا لَهُم بِهِ
مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ ۚ كَبُرَتْ
كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ ۚ إِن يَقُولُونَ
إِلَّا كَذِبًا
Pronunciation
Ma
lahum bihi min AAilmin walali-aba-ihim kaburat kalimatan takhruju min
afwahihimin yaqooloona illa kathiba
Translation
They
have no knowledge of it, nor had their fathers. Grave is the word that comes
out of their mouths; they speak not except a lie.
Tafsir al-Jalalayn
They
do not have, in this, in this saying, any knowledge, nor did their fathers,
before them, who [also] used to say this. Dreadful, grave, is the word that
comes out of their mouths (kalimatan, ‘word’, is for specification and it
explains the unidentified [feminine] person [of the verb, kaburat, ‘dreadful’];
and that which is the object of censure has been omitted, and that is their
above-mentioned saying [that God has taken a son]). They speak nothing,
thereby, but, an utterance of, lies.
فَلَعَلَّكَ
بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ
أَسَفًا
Pronunciation
FalaAAallaka
bakhiAAun nafsaka AAalaatharihim in lam yu/minoo bihatha alhadeethiasafa
Translation
Then
perhaps you would kill yourself through grief over them, [O Muhammad], if they
do not believe in this message, [and] out of sorrow.
Tafsir al-Jalalayn
Yet
it may be that you will consume, destroy, yourself in their wake — following
[your being with] them, that is, after they have left you — if they should not
believe in this discourse, [in this] Qur’ān, out of grief, out of rage and
anguish on your part, because of your eagerness that they believe (asafan, ‘out
of grief’, is in the accusative because it functions as an object denoting
reason).
إِنَّا جَعَلْنَا
مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
Pronunciation
Inna
jaAAalna ma AAalaal-ardi zeenatan laha linabluwahum ayyuhum ahsanuAAamala
Translation
Indeed,
We have made that which is on the earth adornment for it that We may test them
[as to] which of them is best in deed.
Tafsir al-Jalalayn
Truly
We have made all that is on the earth, in the way of animals, plants, trees,
rivers and so on, as an adornment for it, that We may try them, that We may
test mankind observing thereby, which of them is best in conduct, therein, that
is, [to see which of them] is the most abstemious of it.
وَإِنَّا
لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا
Pronunciation
Wa-inna
lajaAAiloona maAAalayha saAAeedan juruza
Translation
And
indeed, We will make that which is upon it [into] a barren ground.
Tafsir al-Jalalayn
And
indeed We shall turn all that is therein into barren shreds, that produce no
plants.
أَمْ حَسِبْتَ
أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا
Pronunciation
Am
hasibta anna as-habaalkahfi warraqeemi kanoo min ayatinaAAajaba
Translation
Or
have you thought that the companions of the cave and the inscription were,
among Our signs, a wonder?
Tafsir al-Jalalayn
Or
did you think, did you suppose, that the Companions of the Cave, the cavern in
the mountain, and the Inscription, the tablet wherein their names and lineages
had been inscribed — the Prophet (s) had been asked about their tale — were,
with regard to their tale, a [unique] marvel from among, the entirety [of], Our
signs? (‘ajaban, ‘a marvel’ is the predicate of [the defective verb] kāna [sc.
kānū], the preceding [min āyātinā, ‘from among Our signs’] being a
circumstantial qualifier). In other words, [did you suppose] that they were a
marvel exclusively from among all [Our] other signs, or that they were the most
marvellous among them? Not so.
إِذْ أَوَى
الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً
وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
Pronunciation
Ith
awa alfityatu ilaalkahfi faqaloo rabbana atina minladunka rahmatan wahayyi/
lana min amrinarashada
Translation
[Mention]
when the youths retreated to the cave and said, "Our Lord, grant us from
Yourself mercy and prepare for us from our affair right guidance."
Tafsir al-Jalalayn
Mention,
when the youths took refuge in the Cave (fitya, ‘youths’, is the plural of
fatā, and denotes a mature young man) fearing for their faith from their
disbelieving people, they said, ‘Our Lord! Give us mercy from Yourself and
remedy for us our affair through rectitude’, [through Your] guidance.
فَضَرَبْنَا
عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا
Pronunciation
Fadarabna
AAala athanihimfee alkahfi sineena AAadada
Translation
So
We cast [a cover of sleep] over their ears within the cave for a number of
years.
Tafsir al-Jalalayn
So
We smote their ears, that is, We made them sleep, in the Cave for several
years, for a [fixed] number of years.
ثُمَّ بَعَثْنَاهُمْ
لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا
Pronunciation
Thumma
baAAathnahum linaAAlama ayyualhizbayni ahsa lima labithoo amada
Translation
Then
We awakened them that We might show which of the two factions was most precise
in calculating what [extent] they had remained in time.
Tafsir al-Jalalayn
Then
We aroused them, We awakened them, that We might know, a knowledge of direct
vision, which of the two parties, the two groups in disagreement over the
length of their stay [in the cave], was better in calculating (ahsā is [of the
pattern] of af‘al, meaning ‘more precise’]) what they had tarried (li-mā
labithū is semantically connected to the following) in [terms of the] length of
time (amadan, [in the accusative] denotes purpose).
نَّحْنُ نَقُصُّ
عَلَيْكَ نَبَأَهُم بِالْحَقِّ ۚ إِنَّهُمْ
فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى
Pronunciation
Nahnu
naqussu AAalaykanabaahum bilhaqqi innahum fityatun amanoobirabbihim wazidnahum
huda
Translation
It
is We who relate to you, [O Muhammad], their story in truth. Indeed, they were
youths who believed in their Lord, and We increased them in guidance.
Tafsir al-Jalalayn
We
relate, recite, to you their story with truth, that is, truthfully. They were
indeed youths who believed in their Lord, and We increased them in guidance.
وَرَبَطْنَا
عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ
وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَٰهًا ۖ لَّقَدْ قُلْنَا
إِذًا شَطَطًا
Pronunciation
Warabatna
AAalaquloobihim ith qamoo faqaloo rabbunarabbu assamawati wal-ardilan nadAAuwa
min doonihi ilahan laqad qulna ithanshatata
Translation
And
We made firm their hearts when they stood up and said, "Our Lord is the
Lord of the heavens and the earth. Never will we invoke besides Him any deity.
We would have certainly spoken, then, an excessive transgression.
Tafsir al-Jalalayn
And
We strengthened their hearts, to [enable them to] speak the truth, when they
stood up, before their king, who had commanded them to prostrate to idols, and
said, ‘Our Lord is the Lord of the heavens and the earth. We will not call on
any god besides Him, that is, other than Him, for then we shall certainly have
uttered an outrage, in other words, [we shall have spoken] a statement that
contains shatat, meaning one of extreme disbelief, were we, hypothetically, to
call on any god other than God.
هَٰؤُلَاءِ
قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً ۖ لَّوْلَا
يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ
مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا
Pronunciation
Haola-i
qawmuna ittakhathoomin doonihi alihatan lawla ya/toona AAalayhim bisultaninbayyinin
faman athlamu mimmani iftara AAalaAllahi kathiba
Translation
These,
our people, have taken besides Him deities. Why do they not bring for [worship
of] them a clear authority? And who is more unjust than one who invents about
Allah a lie?"
Tafsir al-Jalalayn
These
(hā’ūlā’ is the subject [of the sentence]) our people (qawmunā is an
explicative supplement [to the subject]) have taken gods besides Him. Why [if
what they claim is true] do they not bring some clear warrant, some manifest
argument, regarding them? regarding worship of these [idols]. And who does
greater wrong — in other words, no one does greater wrong — than he who invents
a lie against God?, by ascribing partners to Him, exalted be He. Some among the
youths said to the others:
وَإِذِ
اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ
يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم
مِّرْفَقًا
Pronunciation
Wa-ithi
iAAtazaltumoohum wamayaAAbudoona illa Allaha fa/woo ila alkahfiyanshur lakum
rabbukum min rahmatihi wayuhayyi/ lakum minamrikum mirfaqa
Translation
[The
youths said to one another], "And when you have withdrawn from them and
that which they worship other than Allah , retreat to the cave. Your Lord will
spread out for you of His mercy and will prepare for you from your affair
facility."
Tafsir al-Jalalayn
And
when you withdraw from them and from that which they worship except God, then
take refuge in the Cave. Your Lord will reveal for you something of His mercy
and prepare for you in your affair some comfort’ (read mirfaqan or marfiqan),
that is to say, something for you to find comfort in, in the way of lunch or
supper.
وَتَرَى
الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا
غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ۚ ذَٰلِكَ مِنْ
آيَاتِ اللَّهِ ۗ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ
فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
Pronunciation
Watara
ashshamsa itha talaAAattazawaru AAan kahfihim thata alyameeni wa-ithagharabat
taqriduhum thata ashshimaliwahum fee fajwatin minhu thalika min ayatiAllahi man
yahdi Allahu fahuwa almuhtadi waman yudlilfalan tajida lahu waliyyan murshida
Translation
And
[had you been present], you would see the sun when it rose, inclining away from
their cave on the right, and when it set, passing away from them on the left,
while they were [laying] within an open space thereof. That was from the signs
of Allah . He whom Allah guides is the [rightly] guided, but he whom He leaves
astray - never will you find for him a protecting guide.
Tafsir al-Jalalayn
And
you might have seen the sun, when it rose, inclining (read tazzāwaru or
tazāwaru) away from their Cave towards the right, side of it, and, when it set,
go past them on the left, avoid them and pass over them, so that it does not
fall on them at all, while they were in a cavern therein, in an ample space
inside the Cave where the coolness and the gentle breeze of the winds reached
them. That, which is mentioned, was [one] of God’s signs, [one of] the proofs
of His power. Whomever God guides, he indeed is rightly guided, and whomever He
leads astray, you will not find for him a guiding friend.
وَتَحْسَبُهُمْ
أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ
ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُم
بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ
عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
Pronunciation
Watahsabuhum
ayqathanwahum ruqoodun wanuqallibuhum thata alyameeni wathataashshimali
wakalbuhum basitun thiraAAayhibilwaseedi lawi ittalaAAta AAalayhimlawallayta
minhum firaran walamuli/ta minhum ruAAba
Translation
And
you would think them awake, while they were asleep. And We turned them to the
right and to the left, while their dog stretched his forelegs at the entrance.
If you had looked at them, you would have turned from them in flight and been
filled by them with terror.
Tafsir al-Jalalayn
And
you would have supposed them — had you seen them — awake, that is, conscious,
because their eyes were open (ayqāz, ‘awake’, is the plural of yaqiz), though
they were asleep (ruqūd is the plural of rāqid). And We caused them to turn
over to the right and to the left, lest the earth consume their flesh, and
their dog [lay] stretching its forelegs, his paws, on the threshold, at the
opening of the cave: whenever they turned over it would turn over just like
them, both during sleep and consciousness. If you had observed them you would
have turned away from them in flight and you would have been filled (read
la-mulli’ta or la-muli’ta) with awe because of them (read ru‘ban or ru‘uban,
‘awe’): [it was] through this awe that God protected them from anyone entering
upon them.
وَكَذَٰلِكَ
بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ
مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا
لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا
رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِ
إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم
بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
Pronunciation
Wakathalika
baAAathnahumliyatasaaloo baynahum qala qa-ilun minhumkam labithtum qaloo
labithna yawman aw baAAdayawmin qaloo rabbukum aAAlamu bima labithtum
fabAAathooahadakum biwariqikum hathihi ila almadeenatifalyanthur ayyuha azka
taAAamanfalya/tikum birizqin minhu walyatalattaf walayushAAiranna bikum ahada
Translation
And
similarly, We awakened them that they might question one another. Said a
speaker from among them, "How long have you remained [here]?" They
said, "We have remained a day or part of a day." They said,
"Your Lord is most knowing of how long you remained. So send one of you
with this silver coin of yours to the city and let him look to which is the
best of food and bring you provision from it and let him be cautious. And let
no one be aware of you.
Tafsir al-Jalalayn
And
so, just as We did with them that which We have mentioned, it was that We
aroused them, We awakened them, that they might question one another,
concerning their state and the length of their stay [in the cave]. One of them
said, ‘How long have you tarried?’ They said, ‘We have tarried a day, or part
of a day’: [he said this] because they had entered the cave at sunrise and were
awakened at sunset, and so they thought that it was [the time of] sunset on the
day of their entry. Then, they said, unsure about this [fact], ‘Your Lord knows
best how long you have tarried. Now send one of you with this silver coin of
yours (read bi-warqikum or bi-wariqikum) to the city — which is said to be the
one now called Tarsus (Tarasūs) — and let him see which is the purest food,
that is, which of the foods of the city is the purest, and [let him] bring you
a supply thereof. Let him be careful and not make anyone aware of you.
إِنَّهُمْ إِن
يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن
تُفْلِحُوا إِذًا أَبَدًا
Pronunciation
Innahum
in yathharoo AAalaykumyarjumookum aw yuAAeedookum fee millatihim walan
tuflihooithan abada
Translation
Indeed,
if they come to know of you, they will stone you or return you to their
religion. And never would you succeed, then - ever."
Tafsir al-Jalalayn
For
indeed if they should come to know of you, they will [either] stone you, kill
you by stoning, or make you return to their creed, and then, if you do return
to their creed, you will never prosper’.
وَكَذَٰلِكَ
أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ
السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا
ابْنُوا عَلَيْهِم بُنْيَانًا ۖ رَّبُّهُمْ
أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ
لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا
Pronunciation
Wakathalika
aAAtharnaAAalayhim liyaAAlamoo anna waAAda Allahi haqqunwaanna asaAAata la
rayba feeha ithyatanazaAAoona baynahum amrahum faqaloo ibnooAAalayhim bunyanan
rabbuhum aAAlamu bihim qala allatheenaghalaboo AAala amrihim lanattakhithanna
AAalayhimmasjida
Translation
And
similarly, We caused them to be found that they [who found them] would know
that the promise of Allah is truth and that of the Hour there is no doubt.
[That was] when they disputed among themselves about their affair and [then]
said, "Construct over them a structure. Their Lord is most knowing about
them." Said those who prevailed in the matter, "We will surely take
[for ourselves] over them a masjid."
Tafsir al-Jalalayn
And
so, just as We aroused them, it was that We disclosed them, [to] their people
and the believers, that they, that is, their people, might know that God’s
promise, of resurrection, is true: by virtue of the fact that One Who has the
power to make them sleep for [such] a long period of time, or sustain them in
that state without nourishment, also has the power to resurrect the dead; and
that, as for the Hour, there is no doubt, no uncertainty, concerning it. Behold
(idh adverbially qualifies a‘tharnā, ‘We disclosed’) they were disputing, that
is, the believers and the disbelievers, among themselves their affair, the
affair of the youths, with regard to building something around them [as a
monument]; so they, the disbelievers, said, ‘Build over them, that is, around
them, a building, to cover them up; their Lord knows them best.’ Those who
prevailed regarding their affair, the affair of the youths, namely, the
believers, ‘We will verily set up over them, around them, a place of worship’,
for prayers to be performed therein. And this indeed took place at the entrance
of the cave.
سَيَقُولُونَ
ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ
رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ
كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا
يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ
فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا
Pronunciation
Sayaqooloona
thalathatun rabiAAuhumkalbuhum wayaqooloona khamsatun sadisuhum kalbuhum
rajmanbilghaybi wayaqooloona sabAAatun wathaminuhumkalbuhum qul rabbee aAAlamu
biAAiddatihim ma yaAAlamuhumilla qaleelun fala tumari feehim illamiraan
thahiran wala tastaftifeehim minhum ahada
Translation
They
will say there were three, the fourth of them being their dog; and they will
say there were five, the sixth of them being their dog - guessing at the
unseen; and they will say there were seven, and the eighth of them was their
dog. Say, [O Muhammad], "My Lord is most knowing of their number. None
knows them except a few. So do not argue about them except with an obvious
argument and do not inquire about them among [the speculators] from
anyone."
Tafsir al-Jalalayn
They
will say, that is, [some of] those disputing the number of the youths [of the
cave] at the time of the Prophet (s), in other words, some of these will say
that they [the youths] were: ‘Three; their dog the fourth of them’; and they,
some [others] among them, will say, ‘Five; their dog the sixth of them’ — both
of these sayings were those of the Christians of Najrān — guessing at random,
in other words, out of supposition, not having been present with them [at the
time], and this [statement ‘guessing at random’] refers back to both sayings,
and is in the accusative because it is an object denoting reason, in other
words, [they said this] for the reason that they were [merely] supposing it.
And they, that is, the believers, will say, ‘Seven; and their dog the eighth of
them’ (the sentence is [part of] the subject clause, the predicate of which is
the adjectival qualification of sab‘a, ‘seven’ [namely, thāminuhum, ‘the eighth
of them’] with the additional wāw [wa-thāminuhum], which is said to be for
emphasis, or an indication that the adjective is [semantically] attached to
that which it is qualifying). The qualification of the first two sayings as
being ‘random’, but not the third, is proof that [the latter] is the
satisfactory and correct [number]. Say: ‘My Lord knows best their number, and
none knows them except a few’: Ibn ‘Abbās said, ‘I am [one] of these “few”
[described]’, and he mentioned that they were seven. So do not contend
concerning them except with an outward manner [of contention], [except] with
that which has been revealed to you, and do not question concerning them, do
not ask for opinions [from], any of them, [from] the People of the Scripture,
the Jews. The people of Mecca asked him [the Prophet] about the story of the
People of the Cave, and so he said to them, ‘I will tell you about it
tomorrow’, but without adding [the words], ‘If God wills’ (inshā’a’ Llāhu) and
so the following was revealed:
وَلَا تَقُولَنَّ
لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا
Pronunciation
Wala
taqoolanna lishay-in innee faAAilunthalika ghada
Translation
And
never say of anything, "Indeed, I will do that tomorrow,"
Tafsir al-Jalalayn
And
never say regarding something, that is, for the purpose of [doing] something,
‘I will indeed do that tomorrow’, in other words, [I will do something] at some
future [point] in time,
إِلَّا أَن
يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ
أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا
Pronunciation
Illa
an yashaa Allahuwathkur rabbaka itha naseeta waqul AAasaan yahdiyani rabbee
li-aqraba min hatha rashada
Translation
Except
[when adding], "If Allah wills." And remember your Lord when you
forget [it] and say, "Perhaps my Lord will guide me to what is nearer than
this to right conduct."
Tafsir al-Jalalayn
without
[adding], ‘If God will’, in other words, unless [firmly] adhering to the will
of God, exalted be He, by saying, ‘If God will’ (inshā’a’Llāh). And remember
your Lord, that is, [remember] His will, making [things] conditional on it, if
you forget, to make [things] conditional on it: mentioning it after forgetting
[it] is the equal [in validity] to mentioning it at the time of the statement —
as al-Hasan [al-Basrī] and others have said — as long as the person is still in
the [same] place [in which he made the statement]. And say, ‘May be my Lord
will guide me to [something] closer [in time] than this, [closer] than the
story of the People of the Cave, as an indication of [the truth of] my
prophethood, by way of guidance, and God indeed did so.
وَلَبِثُوا فِي
كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا
Pronunciation
Walabithoo
fee kahfihim thalathami-atin sineena wazdadoo tisAAa
Translation
And
they remained in their cave for three hundred years and exceeded by nine.
Tafsir al-Jalalayn
And
they tarried in the Cave three hundred (read [with tanwīn] thalāthami’atin)
years (sinīn is an explicative supplement to thalāthami’atin, ‘three hundred’):
these three hundred years in the case of the People of the Cave were solar
years; but for [the number of] lunar ones, the Arabs add nine years thereto,
and this is mentioned in His saying: and add nine, that is, nine years; in
other words three hundred solar years, while three hundred and nine lunar ones.
قُلِ اللَّهُ
أَعْلَمُ بِمَا لَبِثُوا ۖ لَهُ غَيْبُ
السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ
وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا
يُشْرِكُ فِي حُكْمِهِ أَحَدًا
Pronunciation
Quli
Allahu aAAlamu bimalabithoo lahu ghaybu assamawati wal-ardiabsir bihi waasmiAA
ma lahum min doonihi minwaliyyin wala yushriku fee hukmihi ahada
Translation
Say,
" Allah is most knowing of how long they remained. He has [knowledge of]
the unseen [aspects] of the heavens and the earth. How Seeing is He and how
Hearing! They have not besides Him any protector, and He shares not His
legislation with anyone."
Tafsir al-Jalalayn
Say:
‘God is more knowledgeable of how long they tarried, [more knowledgeable] than
those contending over this [issue] — and this [fact] has already been mentioned
[above, verse 19]. To Him belongs the Unseen of the heavens and the earth, that
is, [to Him belongs] the knowledge thereof. How well He sees!, namely, God —
this form is for [expressing] amazement [at something]. How well He hears!,
likewise [for expressing amazement]. These two [expressions] are being used
metaphorically. What is meant is that nothing can escape God’s sight or
hearing. They, the inhabitants of the heavens and the earth, have no guardian,
someone to assist [them], besides Him, and He makes none to share in His rule’,
for He is Independent, without need of a partner.
وَاتْلُ مَا
أُوحِيَ إِلَيْكَ مِن كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ
لِكَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا
Pronunciation
Watlu
ma oohiya ilaykamin kitabi rabbika la mubaddila likalimatihiwalan tajida min
doonihi multahada
Translation
And
recite, [O Muhammad], what has been revealed to you of the Book of your Lord.
There is no changer of His words, and never will you find in other than Him a
refuge.
Tafsir al-Jalalayn
And
recite that which has been revealed to you of the Book of your Lord. There is
none who can change His words. And you will not find, besides Him, any refuge.
وَاصْبِرْ
نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ
وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ
زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ
مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ
فُرُطًا
Pronunciation
Wasbir
nafsaka maAAa allatheenayadAAoona rabbahum bilghadati walAAashiyyiyureedoona
wajhahu wala taAAdu AAaynaka AAanhumtureedu zeenata alhayati addunya walatutiAA
man aghfalna qalbahu AAan thikrinawattabaAAa hawahu wakana amruhu furuta
Translation
And
keep yourself patient [by being] with those who call upon their Lord in the
morning and the evening, seeking His countenance. And let not your eyes pass
beyond them, desiring adornments of the worldly life, and do not obey one whose
heart We have made heedless of Our remembrance and who follows his desire and
whose affair is ever [in] neglect.
Tafsir al-Jalalayn
And
restrain yourself, detain [yourself], along with those who call upon their Lord
at morning and evening, desiring, through their worship, His Countenance,
exalted be He, and not any of the transient things of this world — and these
are the poor; and do not let your eyes overlook, turn away [from], them — these
[the eyes] are being used to refer to the person [addressed] — desiring the
glitter of the life of this world. And do not obey him whose heart We have made
oblivious to Our remembrance, that is, [to] the Qur’ān — this was ‘Uyayna b.
Hisn and his companions — and who follows his own whim, by attributing partners
[to God], and whose conduct is [mere] prodigality, excess.
وَقُلِ الْحَقُّ
مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ
فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا
أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن
يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ
الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا
Pronunciation
Waquli
alhaqqu min rabbikum faman shaafalyu/min waman shaa falyakfur inna
aAAtadnaliththalimeena naran ahatabihim suradiquha wa-in yastagheethoo yughathoobima-in
kalmuhli yashwee alwujooha bi/sa ashsharabuwasaat murtafaqa
Translation
And
say, "The truth is from your Lord, so whoever wills - let him believe; and
whoever wills - let him disbelieve." Indeed, We have prepared for the
wrongdoers a fire whose walls will surround them. And if they call for relief,
they will be relieved with water like murky oil, which scalds [their] faces.
Wretched is the drink, and evil is the resting place.
Tafsir al-Jalalayn
And
say, to him and to his companions that this Qur’ān is, ‘The truth [that comes]
from your Lord; so whoever will, let him believe, and whoever will, let him
disbelieve’ — this is [meant as] a threat to them. Indeed We have prepared for
the wrongdoers, that is, the disbelievers, a Fire, and they will be surrounded
by its pavilion, [by] that which encloses [the Fire itself]. If they cry out
for help, they will be succoured with water like molten copper, like thick
[burning] oil, which scalds faces, because of [the intensity of] its heat, if
it is brought near them. What an evil drink, that is, and how ill, is the Fire
[as], a resting-place! (murtafaqan is a specification derived from the agent of
the verb, in other words, vile is the person choosing to rest thereon; and this
is in contrast to what He will say next about Paradise: How fair a
resting-place [below, verse 31]. For, indeed, what resting-place can there be
in the Fire?
إِنَّ الَّذِينَ
آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ
عَمَلًا
Pronunciation
Inna
allatheena amanoowaAAamiloo assalihati inna lanudeeAAu ajra man ahsana AAamala
Translation
Indeed,
those who have believed and done righteous deeds - indeed, We will not allow to
be lost the reward of any who did well in deeds.
Tafsir al-Jalalayn
Truly
those who believe and perform righteous deeds — indeed We do not leave the
reward of those of good deeds to go to waste (this [last] sentence is the
predicate of the [previous] inna’lladhīna, ‘truly those who’, and in it an
overt identification [of the recipients of the reward] has replaced the
[would-be] pronominalisation, in other words, it is ‘their reward’ [which shall
not be left to go to waste], and We will reward them with what it [the reward
of good-doers] comprises).
أُولَٰئِكَ
لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيهَا
مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ
وَإِسْتَبْرَقٍ مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۚ نِعْمَ
الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا
Pronunciation
Ola-ika
lahum jannatu AAadnintajree min tahtihimu al-anharu yuhallawnafeeha min asawira
min thahabin waylbasoonathiyaban khudran min sundusin wa-istabraqinmuttaki-eena
feeha AAala al-ara-iki niAAma aththawabuwahasunat murtafaqa
Translation
Those
will have gardens of perpetual residence; beneath them rivers will flow. They
will be adorned therein with bracelets of gold and will wear green garments of
fine silk and brocade, reclining therein on adorned couches. Excellent is the
reward, and good is the resting place.
Tafsir al-Jalalayn
Those,
for them there shall be Gardens of Eden, as a [place of] residence, underneath
which rivers flow; therein they shall be adorned with bracelets of gold (min
asāwir: it is said that min here is either extra or partitive; it [asāwir] is
the plural of aswira — similar [in pattern] to ahmira [for himār] — which is
the plural of siwār) and they shall wear green garments of fine silk (sundus)
and [heavy] silk brocade (istabraq is that [silk] which is coarse: [God says]
in the verse of [sūrat] al-Rahmān [Q. 55:54], lined with [heavy] silk brocade);
reclining therein on couches (arā’ik is the plural of arīka, which is a bed
inside a [curtained] canopy, and is also a tent adorned with garments and
curtains for a bride). How excellent a reward, a requital, is Paradise, and how
fair a resting-place!
وَاضْرِبْ لَهُم
مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ
وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
Pronunciation
Wadrib
lahum mathalanrajulayni jaAAalna li-ahadihima jannataynimin aAAnabin
wahafafnahuma binakhlinwajaAAalna baynahuma zarAAa
Translation
And
present to them an example of two men: We granted to one of them two gardens of
grapevines, and We bordered them with palm trees and placed between them
[fields of] crops.
Tafsir al-Jalalayn
And
strike, coin, for them, for the disbelievers together with the believers, a
similitude: two men (rajulayn is a substitute [for mathalan, ‘a similitude’]
and constitutes, together with what follows, an explanation of the similitude),
to one of whom, the disbeliever, We had assigned two gardens, orchards, of
vines, and We had surrounded them with date-palms and had set between them [a
field of] crops, from which he acquired [his] food supplies.
كِلْتَا
الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا
خِلَالَهُمَا نَهَرًا
Pronunciation
Kilta
aljannatayni atat okulahawalam tathlim minhu shay-an wafajjarna
khilalahumanahara
Translation
Each
of the two gardens produced its fruit and did not fall short thereof in
anything. And We caused to gush forth within them a river.
Tafsir al-Jalalayn
Each
of the two gardens (kiltā, ‘each [of the two]’ is a singular [noun] that
indicates a dual [number]; and [the entire clause] is the subject) yielded
(ātat is the predicate thereof) its produce, its fruit, without stinting,
diminishing, anything thereof. And We caused a stream to gush forth therein, to
run through them.
وَكَانَ لَهُ
ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا
وَأَعَزُّ نَفَرًا
Pronunciation
Wakana
lahu thamarun faqala lisahibihiwahuwa yuhawiruhu ana aktharu minka
malanwaaAAazzu nafara
Translation
And
he had fruit, so he said to his companion while he was conversing with him,
"I am greater than you in wealth and mightier in [numbers of] men."
Tafsir al-Jalalayn
And
he had, together with his two gardens, fruit (read thamar, thumur, or thumr,
[all of which constitute] the plural of thamra, [sing.] ‘a fruit’, similar [in
pattern] to shajara [pl.] shajar, khashaba [pl.] khushb, or badana [pl.] budn)
and he said to his companion, the believer, as he conversed with him, boasting
before him: ‘I have more wealth than you and am stronger in respect of men’, in
respect of clansmen.
وَدَخَلَ
جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ
أَبَدًا
Pronunciation
Wadakhala
jannatahu wahuwa thalimunlinafsihi qala ma athunnu an tabeedahathihi abada
Translation
And
he entered his garden while he was unjust to himself. He said, "I do not
think that this will perish - ever.
Tafsir al-Jalalayn
And
he entered his garden, [taking] with him his companion, accompanying him all
around it, showing him its fruits — God does not say [here] his ‘two gardens’,
because what is meant is the beautiful [part of the] garden (rawda); or because
[to mention just] one suffices — having wronged himself, through [his]
disbelief. He said, ‘I do not think that [all] this will ever perish, become
non-existent.
وَمَا أَظُنُّ
السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا
مِّنْهَا مُنقَلَبًا
Pronunciation
Wama
athunnu assaAAataqa-imatan wala-in rudidtu ila rabbee laajidannakhayran minha
munqalaba
Translation
And
I do not think the Hour will occur. And even if I should be brought back to my
Lord, I will surely find better than this as a return."
Tafsir al-Jalalayn
Moreover,
I do not think that the Hour will ever come; and [even] if I am indeed returned
to my Lord, in the Hereafter, according to your claim, I shall surely find
better than this as a resort’, as a [place of] return.
قَالَ لَهُ
صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ
مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا
Pronunciation
Qala
lahu sahibuhu wahuwa yuhawiruhuakafarta billathee khalaqaka min turabinthumma
min nutfatin thumma sawwaka rajula
Translation
His
companion said to him while he was conversing with him, "Have you
disbelieved in He who created you from dust and then from a sperm-drop and then
proportioned you [as] a man?
Tafsir al-Jalalayn
His
companion said to him, as he conversed with him, responding to him: ‘Do you
disbelieve in Him Who created you of dust — as Adam was created of it — then of
a drop of fluid, [of] semen, then fashioned you, made you upright and gave you
the form of, a man?
لَّٰكِنَّا هُوَ
اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا
Pronunciation
Lakinna
huwa Allahu rabbee walaoshriku birabbee ahada
Translation
But
as for me, He is Allah , my Lord, and I do not associate with my Lord anyone.
Tafsir al-Jalalayn
But
lo (lākinnā is actually [made up of] lākin anā, ‘but I … ’, where the hamza
vowel has [either] been transferred onto the nūn [of lākin], or omitted
[altogether] with the nūn assimilated with the like of it) He [is] (huwa, this
is the pronoun of the [subject] matter [to be stated] and is clarified by the
sentence that follows it: the meaning [in other words] is ‘[But, it is that] I
say that [He is]’) God, my Lord, and I do not ascribe any partner to my Lord.
وَلَوْلَا إِذْ
دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِن تَرَنِ
أَنَا أَقَلَّ مِنكَ مَالًا وَوَلَدًا
Pronunciation
Walawla
ith dakhalta jannatakaqulta ma shaa Allahu la quwwata illabillahi in tarani ana
aqalla minka malanwawalada
Translation
And
why did you, when you entered your garden, not say, 'What Allah willed [has
occurred]; there is no power except in Allah '? Although you see me less than
you in wealth and children,
Tafsir al-Jalalayn
And
if only when you entered your garden, you had said, upon admiring it, ‘This is
“What God has willed. There is no power except in God”. In a hadīth [it is
stated that]: ‘Whoever is given something good in the way of family or wealth
and upon receiving it says, “What God wills [comes to pass]; there is no power
except in God” (mā shā’a’Llāh lā quwwata illā bi’Llāh), he will never
experience any ill therefrom’. If you see me (anā is a pronoun separating two
direct objects) as less than you in wealth and children,
فَعَسَىٰ رَبِّي
أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ
السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا
Pronunciation
FaAAasa
rabbee an yu/tiyani khayranmin jannatika wayursila AAalayha husbananmina
assama-i fatusbiha saAAeedanzalaqa
Translation
It
may be that my Lord will give me [something] better than your garden and will
send upon it a calamity from the sky, and it will become a smooth, dusty
ground,
Tafsir al-Jalalayn
maybe
my Lord will give me [something] better than your garden (this is the response
to the conditional clause [beginning with lawlā, ‘and if only’]) and unleash
upon it bolts (husbān is the plural of husbāna), that is to say, thunderbolts,
from the heaven so that it becomes a bare plain, a [piece of] smooth ground
upon which no foot can stand firm;
أَوْ يُصْبِحَ
مَاؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُ طَلَبًا
Pronunciation
Aw
yusbiha maohaghawran falan tastateeAAa lahu talaba
Translation
Or
its water will become sunken [into the earth], so you would never be able to
seek it."
Tafsir al-Jalalayn
or
[maybe] its water will sink [deep] down (ghawran functions in meaning like
ghā’iran, and it constitutes a supplement to yursila, ‘He [will] unleash’, but
not [a supplement] to tusbiha, ‘it becomes’, because the sinking of water [deep
into the earth] does not [necessarily] result from thunderbolts) so that you
have no means of acquiring it’, no possible way of reaching it.
وَأُحِيطَ
بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنفَقَ فِيهَا وَهِيَ
خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي
أَحَدًا
Pronunciation
Waoheeta
bithamarihi faasbahayuqallibu kaffayhi AAala ma anfaqa feehawahiya khawiyatun
AAala AAurooshihawayaqoolu ya laytanee lam oshrik birabbee ahada
Translation
And
his fruits were encompassed [by ruin], so he began to turn his hands about [in
dismay] over what he had spent on it, while it had collapsed upon its
trellises, and said, "Oh, I wish I had not associated with my Lord
anyone."
Tafsir al-Jalalayn
And
his fruit was beset, through the curbing measures mentioned above, [it was
beset] together with his garden by destruction and were thus ruined, and so he
began to wring his hands, out of regret and anguish, because of what he had
spent on it, on the cultivation of his garden, as it lay fallen, [having]
collapsed, on its trellises, those supporting the vines, so that [first] these
collapsed and then the vine-grapes collapsed [after them], saying, ‘O (yā is
for exclamation) I wish I had not ascribed any partner to my Lord!’
وَلَمْ تَكُن
لَّهُ فِئَةٌ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مُنتَصِرًا
Pronunciation
Walam
takun lahu fi-atun yansuroonahumin dooni Allahi wama kana muntasira
Translation
And
there was for him no company to aid him other than Allah , nor could he defend
himself.
Tafsir al-Jalalayn
But
there was no (read takun or yakun) party, [no] persons, to help him, besides
God, at the moment of its destruction, nor could he help himself, at the moment
of its destruction, [all by] himself.
هُنَالِكَ
الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ
ثَوَابًا وَخَيْرٌ عُقْبًا
Pronunciation
Hunalika
alwalayatu lillahialhaqqi huwa khayrun thawaban wakhayrun AAuqba
Translation
There
the authority is [completely] for Allah , the Truth. He is best in reward and
best in outcome.
Tafsir al-Jalalayn
There,
that is, [on] the Day of Resurrection, [all] protection (walāya; if read
wilāya, then [it means] ‘sovereignty’) belongs to God, the True (if read as
al-haqqu then it is as an adjective qualifying walāya [or wilāya], or [if] read
as al-haqqi, then it is an attribute of [God’s] Majesty). He is better at
rewarding, than the rewarding of any [person] other than Him, if such [a
person] were [in a position to] reward; and best in consequence (read ‘uquban
or ‘uqban), [He is best] in terms of the consequence for believers (both
[thawāban, ‘rewarding’, and ‘uqban, ‘consequence’] are in the accusative for
[the purpose of] specification).
وَاضْرِبْ لَهُم
مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ
بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ
عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا
Pronunciation
Wadrib
lahum mathala alhayatiaddunya kama-in anzalnahu mina assama-ifakhtalata bihi
nabatu al-ardi faasbahahasheeman tathroohu arriyahu wakanaAllahu AAala kulli
shay-in muqtadira
Translation
And
present to them the example of the life of this world, [its being] like rain
which We send down from the sky, and the vegetation of the earth mingles with
it and [then] it becomes dry remnants, scattered by the winds. And Allah is
ever, over all things, Perfect in Ability.
Tafsir al-Jalalayn
And
strike, draw, for them, your people, the similitude of the life of this world
(mathala’l-hayāti’l-dunyā constitutes the first direct object) as water
(ka-mā’in, the second direct object) which We send down out from the heaven,
and the vegetation of the earth mingles with it, [the vegetation] multiplies by
the sending down of the water; or it is that the water mixes with the
vegetation such that it is nourished and flourishes; and it then becomes, the
vegetation becomes, chaff, dried up, its [various] parts [broken up] in
fragments, scattered, strewn and dispersed, by the winds, which then blow it
away. The import is: [the life of] this world is likened to flourishing
vegetation which then becomes dry, is broken up and scattered by the winds (a
variant reading [for riyāh, ‘winds’] has rīh). And God is Omnipotent, Powerful,
over all things.
الْمَالُ
وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ
الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
Pronunciation
Almalu
walbanoona zeenatu alhayatiaddunya walbaqiyatu assalihatukhayrun AAinda rabbika
thawaban wakhayrun amala
Translation
Wealth
and children are [but] adornment of the worldly life. But the enduring good
deeds are better to your Lord for reward and better for [one's] hope.
Tafsir al-Jalalayn
Wealth
and children are an adornment of the life of this world, [adornment] with which
one arrays oneself therein. But the enduring things, the righteous deeds — and
these are: ‘Glory be to God’ (subhāna’Llāh), ‘Praise be to God’ (al-hāmdu
li’Llāh), ‘There is no god but God (lā ilāha illā’Llāh), ‘God is Great’ (Allāhu
akbar); some add [the following] ‘There is no power or strength except in God’
(lā hawla wa-lā quwwata illā bi’Llāh) — [these] are better with your Lord for
reward and better in [respect of] hope, in other words, [they are better] in
terms of what a person hopes for and desires from God, exalted be He.
وَيَوْمَ
نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ
نُغَادِرْ مِنْهُمْ أَحَدًا
Pronunciation
Wayawma
nusayyiru aljibala wataraal-arda barizatan wahasharnahum falamnughadir minhum
ahada
Translation
And
[warn of] the Day when We will remove the mountains and you will see the earth
prominent, and We will gather them and not leave behind from them anyone.
Tafsir al-Jalalayn
And,
mention, the day when the mountains shall be set in motion — they shall be
removed from the face of the earth and become ‘[as] scattered dust’ [Q. 56:6]
(a variant reading [for tusayyaru’l-jibālu] has nusayyiru’l-jibāla, ‘We shall
set the mountains in motion’) and you will see the earth exposed, manifest [in
full view], with no mountain or anything else on top of it. And We shall gather
them, believers and disbelievers, such that We will not leave out anyone of
them.
وَعُرِضُوا
عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ
أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا
Pronunciation
WaAAuridoo
AAala rabbika saffanlaqad ji/tumoona kama khalaqnakum awwalamarratin bal
zaAAamtum allan najAAala lakum mawAAida
Translation
And
they will be presented before your Lord in rows, [and He will say], "You
have certainly come to Us just as We created you the first time. But you
claimed that We would never make for you an appointment."
Tafsir al-Jalalayn
And
they shall be presented before your Lord in ranks (saffan is a circumstantial
qualifier) in other words, ranged so that every community is in a row [on its
own], and it shall be said to them: ‘Verily you have come to Us just as We
created you the first time, that is to say, individually, barefoot, naked and
uncircumcised; and it shall be said to the deniers of the Resurrection: rather
you claimed that (a [of allan] is an, softened in place of the hardened one, in
other words [it is to be understood as] annahu) We would not appoint for you a
tryst’, for resurrection.
وَوُضِعَ
الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا
وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً
إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ
رَبُّكَ أَحَدًا
Pronunciation
WawudiAAa
alkitabu fataraalmujrimeena mushfiqeena mimma feehi wayaqooloona yawaylatana ma
lihatha alkitabi layughadiru sagheeratan wala kabeeratan illaahsaha wawajadoo
ma AAamiloo hadiranwala yathlimu rabbuka ahada
Translation
And
the record [of deeds] will be placed [open], and you will see the criminals
fearful of that within it, and they will say, "Oh, woe to us! What is this
book that leaves nothing small or great except that it has enumerated it?"
And they will find what they did present [before them]. And your Lord does
injustice to no one.
Tafsir al-Jalalayn
And
the Book shall be set in place, the Book of every man — in his right hand, if
[he is from] among the believers, and in his left hand, if [he is from] among
the disbelievers. And you will see the guilty, the disbelievers, apprehensive,
fearful, of what is in it, and they will say, when they observe the evil deeds
[recorded] in it: ‘O (yā is for exclamation) woe to us!, [O this is] our
destruction! (this [form waylatanā] is a verbal noun, but in this form it
cannot be [conjugated as] a verb) What is it with this Book that it leaves out
neither small nor great, from among our sins, but [instead it] has counted
it?’, enumerated it and fixed it [in the record] — they are stupefied by it in
this respect. And they shall find all that they did present, fixed [in writing]
in their [individual] Book. And your Lord does not wrong anyone, He does not
punish him [if he is] without guilt, nor does He diminish [anything of] the
reward of a believer.
وَإِذْ قُلْنَا
لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ
الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ
أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ
لِلظَّالِمِينَ بَدَلًا
Pronunciation
Wa-ith
qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa kanamina aljinni
fafasaqa AAan amri rabbihi afatattakhithoonahuwathurriyyatahu awliyaa min
doonee wahum lakumAAaduwwun bi/sa liththalimeena badala
Translation
And
[mention] when We said to the angels, "Prostrate to Adam," and they
prostrated, except for Iblees. He was of the jinn and departed from the command
of his Lord. Then will you take him and his descendants as allies other than Me
while they are enemies to you? Wretched it is for the wrongdoers as an
exchange.
Tafsir al-Jalalayn
And
when (idh is dependent because it is governed by [an implicit] udhkur, ‘mention
[when]’) We said to the angels, ‘Prostrate before Adam’, a prostration
involving a bow, not placing one’s forehead down [to the ground], as a greeting
to him; and so they prostrated, [all] except Iblīs. He was [one] of the jinn —
some say that these [creatures] are a species of angels, in which case the
exceptive clause [illā Iblīs, ‘except Iblīs’] is a continuous one; but it is
also said to be discontinuous, since Iblīs is [considered] the progenitor of
[all] the jinn, having offspring who are mentioned alongside him further below;
angels, on the other hand, do not have offspring; and he transgressed against
his Lord’s command, that is to say, he rebelled against obedience to Him by
refraining from [performing] the prostration. Will you then take him and his
offspring — this address is to Adam and his progeny (the [final pronominal
suffix] hā’ in both words refers to Iblīs) for your patrons instead of Me,
obeying them, when they are an enemy to you?, in other words, [when they are
your] enemies (wa-hum lakum ‘aduwwun is a circumstantial qualifier). How evil
for the evildoers is that substitute!, of Iblīs and his offspring, in obeying
them instead of obeying God.
مَّا
أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا
كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا
Pronunciation
Ma
ashhadtuhum khalqa assamawatiwal-ardi wala khalqa anfusihim wamakuntu
muttakhitha almudilleena AAaduda
Translation
I
did not make them witness to the creation of the heavens and the earth or to
the creation of themselves, and I would not have taken the misguiders as
assistants.
Tafsir al-Jalalayn
I
did not make them a witness, that is, Iblīs and his offspring, to the creation
of the heavens and the earth, nor to their own creation, that is to say, I did
not make any of them present at the [moment of the] creation of the other. Nor
do I take misleaders, devils, as [My] support, as assistants in [the process
of] creation, so why do you obey them?
وَيَوْمَ يَقُولُ
نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا
لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا
Pronunciation
Wayawma
yaqoolu nadoo shuraka-iyaallatheena zaAAamtum fadaAAawhum falam yastajeeboo
lahumwajaAAalna baynahum mawbiqa
Translation
And
[warn of] the Day when He will say, "Call 'My partners' whom you
claimed," and they will invoke them, but they will not respond to them.
And We will put between them [a valley of] destruction.
Tafsir al-Jalalayn
And
the day (yawma is in the accusative because it is governed by [the implicit]
udhkur, ‘mention’) when He will say (yaqūl, or [it may be] read as naqūl, ‘We
will say’), ‘Call those partners of Mine, [those] graven images, as you used to
claim’, let them intercede for you in the way you used to claim; and then they
will call them, but they will not respond to their call, they will not answer
them, and We shall set between them, between the graven images and those who
worship them, a gulf of doom — a valley from among the valleys of Hell, in
which they shall all be destroyed (the term [mawbiq] derives from [the verb]
wabaqa meaning halaka, ‘he was destroyed’).
وَرَأَى
الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا
عَنْهَا مَصْرِفًا
Pronunciation
Waraa
almujrimoona annarafathannoo annahum muwaqiAAooha walamyajidoo AAanha masrifa
Translation
And
the criminals will see the Fire and will be certain that they are to fall
therein. And they will not find from it a way elsewhere.
Tafsir al-Jalalayn
And
the criminals will behold the Fire and realise that, are certain that, they are
about to fall into it. And they will find no means of avoiding it, of
circumventing [it].
وَلَقَدْ
صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَانَ
الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا
Pronunciation
Walaqad
sarrafna fee hathaalqur-ani linnasi min kulli mathalin wakanaal-insanu akthara
shay-in jadala
Translation
And
We have certainly diversified in this Qur'an for the people from every [kind
of] example; but man has ever been, most of anything, [prone to] dispute.
Tafsir al-Jalalayn
And
verily We have dispensed, We have explained, for mankind in this Qur’ān [an
example] of every kind of similitude (min kulli mathalin is an adjective
qualifying an omitted clause, in other words, ‘[We have dispensed therein] a
similitude from every kind of similitude), that they may be admonished. But man
is most disputatious, [he is] most contentious in matters of falsehood (jadalan
is a specification derived from [al-insān, ‘man’] the subject of kāna) in other
words, the meaning is that the disputatiousness of man is what can be found in
him most.
وَمَا مَنَعَ
النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ
إِلَّا أَن تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ
قُبُلًا
Pronunciation
Wama
manaAAa annasa anyu/minoo ith jaahumu alhuda wayastaghfiroorabbahum illa an
ta/tiyahum sunnatu al-awwaleena awya/tiyahumu alAAathabu qubula
Translation
And
nothing has prevented the people from believing when guidance came to them and
from asking forgiveness of their Lord except that there [must] befall them the
[accustomed] precedent of the former peoples or that the punishment should come
[directly] before them.
Tafsir al-Jalalayn
And
nothing prevented people, that is, the disbelievers of Mecca, from believing
(an yu’minū is [after al-nāsa, ‘people’] constitutes the second direct object
clause) when the guidance, the Qur’ān, came to them, and from asking
forgiveness of their Lord, without that there should come upon them the
precedent of the ancients (sunnatu’l-awwalīn constitutes the subject of the
verb) that is to say, Our precedent of dealing with them, which is the
destruction decreed for them, or that the chastisement should come upon them
before their very eyes, in front of them and for them to see — which was their
being killed on the day of Badr (a variant reading [for qibalan] has qubulan,
which [in the accusative] is the plural of qabīlin, meaning, ‘of various
kinds’).
وَمَا نُرْسِلُ
الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَادِلُ
الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ ۖ وَاتَّخَذُوا
آيَاتِي وَمَا أُنذِرُوا هُزُوًا
Pronunciation
Wama
nursilu almursaleena illamubashshireena wamunthireena wayujadilu
allatheenakafaroo bilbatili liyudhidoo bihi alhaqqawattakhathoo ayatee wama
onthiroohuzuwa
Translation
And
We send not the messengers except as bringers of good tidings and warners. And
those who disbelieve dispute by [using] falsehood to [attempt to] invalidate
thereby the truth and have taken My verses, and that of which they are warned,
in ridicule.
Tafsir al-Jalalayn
And
We do not send messengers except as bearers of good tidings, to believers, and
as warners, as threateners to disbelievers. But those who disbelieve dispute
with falsehood, when they say that, ‘Has God sent a human as a messenger [from
Him]?’ [Q. 17:94] and the like of such [statements], that they may refute
thereby, that by way of their disputing they may invalidate, the truth, the
Qur’ān. And they have taken My signs, namely, the Qur’ān, and that whereof they
have been warned, in the way of the Fire, derisively, in mockery.
وَمَنْ أَظْلَمُ
مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ
يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً
أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۖ وَإِن
تَدْعُهُمْ إِلَى الْهُدَىٰ فَلَن يَهْتَدُوا إِذًا أَبَدًا
Pronunciation
Waman
athlamu mimman thukkirabi-ayati rabbihi faaAArada AAanhawanasiya ma qaddamat
yadahu inna jaAAalnaAAala quloobihim akinnatan an yafqahoohu wafee
athanihimwaqran wa-in tadAAuhum ila alhuda falan yahtadoo ithanabada
Translation
And
who is more unjust than one who is reminded of the verses of his Lord but turns
away from them and forgets what his hands have put forth? Indeed, We have
placed over their hearts coverings, lest they understand it, and in their ears
deafness. And if you invite them to guidance - they will never be guided, then
- ever.
Tafsir al-Jalalayn
And
who does greater wrong than he who has been reminded of the signs of his Lord,
yet turns away from them and forgets what his hands have sent ahead?, what he
has committed in the way of disbelief and acts of disobedience. Indeed on their
hearts We have cast veils, coverings, lest they should understand it, that is,
lest they should comprehend the Qur’ān, in other words, and so [as a result]
they do not comprehend it; and in their ears a deafness, a heaviness, and so
they do not hear it; and though you call them to guidance, they will not be
guided in that case, that is, given the casting [of veils] mentioned, ever.
وَرَبُّكَ
الْغَفُورُ ذُو الرَّحْمَةِ ۖ لَوْ
يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ۚ بَل لَّهُم
مَّوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلًا
Pronunciation
Warabbuka
alghafooru thoo arrahmatilaw yu-akhithuhum bima kasaboo laAAajjalalahumu
alAAathaba bal lahum mawAAidun lan yajidoo mindoonihi maw-ila
Translation
And
your Lord is the Forgiving, full of mercy. If He were to impose blame upon them
for what they earned, He would have hastened for them the punishment. Rather,
for them is an appointment from which they will never find an escape.
Tafsir al-Jalalayn
And
your Lord is the Forgiver, Full of Mercy. Were He to take them to task, in this
world, for what they have earned, He would have hastened for them the
chastisement, therein; but they have a tryst, which is the Day of Resurrection,
from which they will not find any escape, any refuge.
وَتِلْكَ
الْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا
Pronunciation
Watilka
alqura ahlaknahum lammathalamoo wajaAAalna limahlikihim mawAAida
Translation
And
those cities - We destroyed them when they wronged, and We made for their
destruction an appointed time.
Tafsir al-Jalalayn
And
those towns, that is to say, the inhabitants of those [towns], such as ‘Ād and
Thamūd, as well as others, We destroyed them when they did evil, [when] they
disbelieved, and We appointed for their destruction (a variant reading [for
mahlikihim] has muhlakihim) a tryst.
وَإِذْ قَالَ
مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ
أَمْضِيَ حُقُبًا
Pronunciation
Wa-ith
qala moosa lifatahula abrahu hatta ablugha majmaAAa albahrayniaw amdiya huquba
Translation
And
[mention] when Moses said to his servant, "I will not cease [traveling]
until I reach the junction of the two seas or continue for a long period."
Tafsir al-Jalalayn
And,
mention, when Moses, son of Amram (‘Imrān), said to his lad, Joshua son of Nun
(Yūsha‘ bin Nūn), who used to follow him around, serve him and acquire
knowledge from him, ‘I will not give up, I will not stop journeying, until I
have reached the juncture of the two seas — the point where the Byzantine sea
and the Persian sea meet, beyond the east, — though I march on for ages’, for a
very long time before reaching it, if it be far.
فَلَمَّا بَلَغَا
مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ
سَرَبًا
Pronunciation
Falamma
balagha majmaAAabaynihima nasiya hootahuma fattakhathasabeelahu fee albahri
saraba
Translation
But
when they reached the junction between them, they forgot their fish, and it
took its course into the sea, slipping away.
Tafsir al-Jalalayn
So
when they reached a juncture between the two, between the two seas, they forgot
their fish — Joshua forgot his luggage [leaving it behind] at the moment of
departure, and Moses forgot to remind him — and so it, the fish, made its way
into the sea, that is, it formed it — through God’s forming it — by burrowing,
that is, like [through] a burrow, which is a passage that is long and enclosed;
this was [so] because God, exalted be He, held back the flow of the water
[preventing it] from [engulfing] the fish and it [the water] withdrew from
around it [the fish] and remained thus like a cleft without closing, and what
was beneath it [the cleft] stood still.
فَلَمَّا
جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا
نَصَبًا
Pronunciation
Falamma
jawaza qalalifatahu atina ghadaana laqadlaqeena min safarina hatha nasaba
Translation
So
when they had passed beyond it, [Moses] said to his boy, "Bring us our
morning meal. We have certainly suffered in this, our journey, [much]
fatigue."
Tafsir al-Jalalayn
And
when they had made the traverse, of that location, having journeyed until the
morning of the following day, he, Moses, said to his lad, ‘Bring us our
breakfast, (ghadā’) that [meal] which is consumed at the beginning of the day.
We have certainly encountered on this journey of ours much fatigue’,
exhaustion, which took its effect [on them] after the traverse.
قَالَ أَرَأَيْتَ
إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ
إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ وَاتَّخَذَ
سَبِيلَهُ فِي الْبَحْرِ عَجَبًا
Pronunciation
Qala
araayta ith awaynaila assakhrati fa-innee naseetu alhootawama ansaneehu illa
ashshaytanuan athkurahu wattakhatha sabeelahu fee albahriAAajaba
Translation
He
said, "Did you see when we retired to the rock? Indeed, I forgot [there]
the fish. And none made me forget it except Satan - that I should mention it.
And it took its course into the sea amazingly".
Tafsir al-Jalalayn
He
said, ‘Do you see? — in other words, remember, when we sheltered at the rock,
in that location, indeed I forgot the fish — and none but Satan made me forget
(al-shaytān, ‘Satan’, substitutes for the [suffixed pronoun] hā’ [of
ansānī-hu]) to mention it (an adhkurahu, an inclusive substitution, in other
words [it should be understood as] ansānī dhikrahu, ‘he [Satan] made me forget
the mentioning of it’) — and it, the fish, made its way into the sea in an
amazing manner’ (‘ajaban constitutes the second direct object), that is to say,
Moses and his lad were amazed by it, because of what has already been explained
concerning it.
قَالَ ذَٰلِكَ
مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا
Pronunciation
Qala
thalika ma kunnanabghi fartadda AAala atharihimaqasasa
Translation
[Moses]
said, "That is what we were seeking." So they returned, following
their footprints.
Tafsir al-Jalalayn
Said
he, Moses, ‘That, namely, our losing the fish, is what we have been seeking!’,
what we have been after, for it is a sign for us of the presence of the one
whom we seek. So they turned back, retracing their footsteps, until they
reached the rock.
فَوَجَدَا
عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن
لَّدُنَّا عِلْمًا
Pronunciation
Fawajada
AAabdan min AAibadinaataynahu rahmatan min AAindinawaAAallamnahu min ladunna
AAilma
Translation
And
they found a servant from among Our servants to whom we had given mercy from us
and had taught him from Us a [certain] knowledge.
Tafsir al-Jalalayn
So
[there] they found one of Our servants, namely, al-Khidr, to whom We had given
mercy from Us — according to one opinion this [mercy] was prophethood;
according to another it was authority, and this [latter] is the opinion of the
majority of scholars — and We had taught him knowledge from Us (‘ilman is the
second direct object), in other words, some knowledge of unseen things;
al-Bukhārī reports the [following] hadīth: ‘Moses was delivering a sermon among
the Children of Israel and was asked, “Who is the most knowledgeable of people?”,
to which he [Moses] said, “Myself”. God then reproached him for not having
attributed [his] knowledge as [coming] from Him. God then revealed to him the
following: “Truly, there is a servant of Mine at the juncture of the two seas;
he is more knowledgeable than you”. Moses then asked, “My Lord, how do I reach
him?” He [God] said, ‘Take a fish with you and place it in a basket and [the
place] where you lose the fish will be [the place] where he is.” He [Moses]
took a fish and placed it in a basket and departed together with his lad Joshua
son of Nun until they reached the rock. [There] they placed their heads back
and fell asleep. The fish began to move about in the basket, until it escaped
from it and fell into the sea, and it made its way into the sea in an amazing
manner. God then held back the flow of the water [preventing it] from
[engulfing] the fish, forming a kind of arch over it. When he awoke, his
companion [Joshua] forgot to inform him of [what had happened to] the fish, and
so they journeyed on for the remainder of that day and night until on the
morning [of the second day] Moses said to his lad, ‘Bring us our breakfast’, to
where he says, and it made its way into the sea in an amazing manner’. He
[Bukhārī] said, ‘For the fish, it [the way into the sea] was [by] ‘burrowing’
(saraban), and for Moses and his lad it [this way] was ‘amazing’ (‘ajaban) …’
[and so on] to the end [of Bukhārī’s report].
قَالَ لَهُ
مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا
Pronunciation
Qala
lahu moosa halattabiAAuka AAala an tuAAallimani mimma AAullimtarushda
Translation
Moses
said to him, "May I follow you on [the condition] that you teach me from
what you have been taught of sound judgement?"
Tafsir al-Jalalayn
Moses
said to him, ‘May I follow you for the purpose that you teach me of what you
have been taught [in the way] of probity?’, namely, [something] of right
conduct through which I might be rightly-guided (a variant reading [for rashadan]
has rushdan, ‘probity’); he asked him this because to increase [one’s]
knowledge is [something which is] always sought.
قَالَ إِنَّكَ
لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
Pronunciation
Qala
innaka lan tastateeAAamaAAiya sabra
Translation
He
said, "Indeed, with me you will never be able to have patience.
Tafsir al-Jalalayn
Said
he, ‘Truly you will not be able to bear with me.
وَكَيْفَ
تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا
Pronunciation
Wakayfa
tasbiru AAala malam tuhit bihi khubra
Translation
And
how can you have patience for what you do not encompass in knowledge?"
Tafsir al-Jalalayn
And
how can you bear with that whereof you have never been informed?’: in the
above-mentioned hadīth [of Bukhārī] after this verse [there is the following
statement]: ‘O Moses, I possess knowledge which God has taught me and which you
do not have, and [equally] you possess knowledge which God has taught you and
which I do not have’. (His saying khubran, ‘informed’, is a verbal noun meaning
that which you have never encompassed, in other words, the truth of which you
have never been informed of.)
قَالَ
سَتَجِدُنِي إِن شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا
Pronunciation
Qala
satajidunee in shaa Allahusabiran wala aAAsee laka amra
Translation
[Moses]
said, "You will find me, if Allah wills, patient, and I will not disobey
you in [any] order."
Tafsir al-Jalalayn
He
said, ‘You will find me, God willing, patient, and I will not disobey, in other
words, and [you will also find me] non-disobedient [towards], you in any
matter’, with which you charge me. He [Moses] made this [statement] conditional
upon the Will [of God] because he was not confident of himself in what he had
committed himself to. Indeed, this is the custom of prophets and saints,
namely, that they do not put their trust in themselves for a single moment.
قَالَ فَإِنِ
اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا
Pronunciation
Qala
fa-ini ittabaAAtanee falatas-alnee AAan shay-in hatta ohditha lakaminhu thikra
Translation
He
said, "Then if you follow me, do not ask me about anything until I make to
you about it mention."
Tafsir al-Jalalayn
He
said, ‘If you follow me then do not question me (lā tas’alnī, a variant reading
has lā tas’alannī) concerning anything, that you might find objectionable in
what I do, according to your [limited] knowledge, and be patient, until I
[myself] make mention of it to you’, in other words, [until] I mention it to
you with [an explication of] the reason for it. Moses accepted his precondition
bearing in mind the respect which a student should exercise in the presence of
a teacher.
فَانطَلَقَا
حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ
أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا
Pronunciation
Fantalaqa
hattaitha rakiba fee assafeenati kharaqahaqala akharaqtaha litughriqa ahlaha
laqadji/ta shay-an imra
Translation
So
they set out, until when they had embarked on the ship, al-Khidh r tore it
open. [Moses] said, "Have you torn it open to drown its people? You have
certainly done a grave thing."
Tafsir al-Jalalayn
So
they set off, making their way on foot along the coast of the sea, until, when
they embarked on the ship, which was carrying them, he, al-Khidr, made a hole
in it, by destroying a plank or two on the starboard side with an axe after
they had sailed into deep waters. Said he, Moses, to him, ‘Did you make a hole
in it to drown its people? (li-tughriqa ahlahā, ‘for you to drown its people’;
a variant reading has li-yaghraqa ahluhā, ‘so that its people might drown’).
You have certainly done a dreadful thing’, that is, a grave and reprehensible
thing — it is reported that the water did not [actually] penetrate it.
قَالَ أَلَمْ
أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
Pronunciation
Qala
alam aqul innaka lan tastateeAAamaAAiya sabra
Translation
[Al-Khidh
r] said, "Did I not say that with me you would never be able to have
patience?"
Tafsir al-Jalalayn
He
said, ‘Did I not say [that] you would not be able to bear with me?’
قَالَ لَا
تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا
Pronunciation
Qala
la tu-akhithneebima naseetu wala turhiqnee min amree AAusra
Translation
[Moses]
said, "Do not blame me for what I forgot and do not cover me in my matter
with difficulty."
Tafsir al-Jalalayn
He
said, ‘Do not take me to task on account of that which I forgot, that is, [on
account of the fact that] I was not mindful of submitting to you [in the
matter] and of refraining from showing disapproval of your actions, and do not
exhaust me, [do not] charge me, in this affair of mine with difficulty’, [with]
hardship during my companionship of you, in other words, treat me throughout it
with forgiveness and indulgence.
فَانطَلَقَا
حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً
بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا
Pronunciation
Fantalaqa
hattaitha laqiya ghulaman faqatalahu qalaaqatalta nafsan zakiyyatan bighayri
nafsin laqad ji/ta shay-annukra
Translation
So
they set out, until when they met a boy, al-Khidh r killed him. [Moses] said,
"Have you killed a pure soul for other than [having killed] a soul? You
have certainly done a deplorable thing."
Tafsir al-Jalalayn
So
they set off, after leaving the ship, making their way on foot, until, when
they met a boy, who had not yet reached puberty, playing with [other] boys,
among whom his face was the fairest — and he, al-Khidr, slew him, by slitting
his throat with a knife while he lay down, or by tearing his head off with his
hand, or by smashing his head against a wall, all of which are [different]
opinions (the coordinating fā’ [of fa-qatalahu, ‘and he slew him’] is used here
because [it indicates that] the slaying took place after the encounter; the
response to idhā, ‘when’ is [the following statement, qāla …]) — he, Moses,
said, to him: ‘Have you slain an innocent soul, that is, a pure one that had
not reached the age of [legal] responsibility (a variant reading [for zākiya]
has zakiyya), [one slain] not in retaliation for another soul?, in other words,
one that has not slain any soul. Verily you have committed an dreadful thing’
(read nukran or nukuran), that is to say, an abomination.
قَالَ أَلَمْ
أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
Pronunciation
Qala
alam aqul laka innaka lan tastateeAAamaAAiya sabra
Translation
[Al-Khidh
r] said, "Did I not tell you that with me you would never be able to have
patience?"
Tafsir al-Jalalayn
He
said, ‘Did I not say to you that you would never be able to bear with me?’
(laka, ‘to you’, has been added to that [same statement] which was made before
because this time there could not be any excuse [for Moses’s impatience].
قَالَ إِن
سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ
مِن لَّدُنِّي عُذْرًا
Pronunciation
Qala
in saaltuka AAan shay-in baAAdahafala tusahibnee qad balaghta min ladunnee
AAuthra
Translation
[Moses]
said, "If I should ask you about anything after this, then do not keep me
as a companion. You have obtained from me an excuse."
Tafsir al-Jalalayn
And
for this reason, he said, ‘If I ask you about anything after this, after this
instance, then do not keep me in your company, do not allow me to follow you,
for truly you [will] have found from me (read ladunnī or ladunī), on my part,
[sufficient enough] excuse’, for you to part company with me.
فَانطَلَقَا
حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن
يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ
شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا
Pronunciation
Fantalaqa
hattaitha ataya ahla qaryatin istatAAamaahlaha faabaw an yudayyifoohuma
fawajadafeeha jidaran yureedu an yanqadda faaqamahuqala law shi/ta lattakhathta
AAalayhi ajra
Translation
So
they set out, until when they came to the people of a town, they asked its
people for food, but they refused to offer them hospitality. And they found
therein a wall about to collapse, so al-Khidh r restored it. [Moses] said,
"If you wished, you could have taken for it a payment."
Tafsir al-Jalalayn
So
they set off, until, when they came to the folk of a [certain] town, namely,
Antioch (Antākya), they asked its folk for food, they asked them for food by
way of hospitality, but they refused to extend them any hospitality. They then
found in it a wall, one hundred cubits high, about to collapse, that is, it was
close to falling down because of its tilt; so he, al-Khidr, straightened it,
with his [own] hands. He, Moses, said, to him, ‘Had you wished, you could have
taken (a variant reading [for la-ttakhadhta] has la-takhidhta) a wage for it’,
some [sort of] payment, since they did not extend us any hospitality despite
our need for food.
قَالَ هَٰذَا
فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ
بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا
Pronunciation
Qala
hatha firaqubaynee wabaynika saonabbi-oka bita/weeli ma lam tastatiAAAAalayhi
sabra
Translation
[Al-Khidh
r] said, "This is parting between me and you. I will inform you of the
interpretation of that about which you could not have patience.
Tafsir al-Jalalayn
Said
he, al-Khidr, to him, ‘This is the parting, that is, the moment for parting,
between me and you (baynī wa-baynika, here [the preposition] bayna has been
annexed to a non-multiple [noun], but this is allowed [grammatically] because
it is then repeated with [its other noun together with] the coordinating wāw).
I will inform you, before I part company with you, the interpretation of that
over which you were not able to maintain patience.
أَمَّا
السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ
أَعِيبَهَا وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
Pronunciation
Amma
assafeenatu fakanatlimasakeena yaAAmaloona fee albahri faaradtu anaAAeebaha
wakana waraahum malikun ya/khuthukulla safeenatin ghasba
Translation
As
for the ship, it belonged to poor people working at sea. So I intended to cause
defect in it as there was after them a king who seized every [good] ship by
force.
Tafsir al-Jalalayn
As
for the ship, it belonged to poor people, ten [in number], who earned a living
on the sea, with it, leasing it [to others], as a way of gaining [a living];
and I wanted to make it defective, for behind them, whenever they returned — or
[meaning] before them now — was a king, a disbeliever, seizing every ship, that
was usable, by force (ghasban, is in the accusative as a verbal noun containing
an explanation of the nature of such ‘seizure’).
وَأَمَّا
الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا
طُغْيَانًا وَكُفْرًا
Pronunciation
Waamma
alghulamu fakanaabawahu mu/minayni fakhasheena an yurhiqahumatughyanan wakufra
Translation
And
as for the boy, his parents were believers, and we feared that he would
overburden them by transgression and disbelief.
Tafsir al-Jalalayn
And
as for the boy, his parents were believers and We feared lest he should
overwhelm them with insolence and disbelief — for he is as [described] by the
hadīth of Muslim, ‘He was [incorrigibly] disposed to disbelief, and had he
lived [longer] this [disposition of his] would have oppressed them, because of
their love for him, they would have followed him in such [a path of
disbelief]’.
فَأَرَدْنَا أَن
يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا
Pronunciation
Faaradna
an yubdilahumarabbuhuma khayran minhu zakatan waaqraba ruhma
Translation
So
we intended that their Lord should substitute for them one better than him in
purity and nearer to mercy.
Tafsir al-Jalalayn
So
We desired that their Lord should give them in exchange (read yubaddilahumā or
yubdilahumā) one better than him in purity, that is, in righteousness and
God-fearing, and closer, than him, to mercy (read ruhman or ruhuman, in other
words [it is to be understood as] rahmatan, ‘by way of mercy’) namely, [closer
to] dutifulness towards his parents. Thus God, exalted be He, gave them in
exchange a girl, who [afterwards] married a prophet and gave birth to a prophet
through whom God guided an entire community.
وَأَمَّا
الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ
كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا
أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا
فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ
تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا
Pronunciation
Waamma
aljidaru fakanalighulamayni yateemayni fee almadeenati wakana tahtahukanzun
lahuma wakana aboohuma salihanfaarada rabbuka an yablugha
ashuddahumawayastakhrija kanzahuma rahmatan min rabbikawama faAAaltuhu AAan
amree thalika ta/weelu malam tastiAA AAalayhi sabra
Translation
And
as for the wall, it belonged to two orphan boys in the city, and there was
beneath it a treasure for them, and their father had been righteous. So your
Lord intended that they reach maturity and extract their treasure, as a mercy
from your Lord. And I did it not of my own accord. That is the interpretation
of that about which you could not have patience."
Tafsir al-Jalalayn
And
as for the wall, it belonged to two orphan boys [who lived] in the city, and
beneath it there was a treasure, a buried trove of gold and silver, belonging
to them. Their father had been a righteous man, and so because of his
righteousness they were protected both in [terms of] their souls and their
possessions, and your Lord desired that they should come of age, that is, [He
desired for them] the attainment of maturity, and extract their treasure as a
mercy from your Lord (rahmatan min rabbik is a direct object denoting reason,
operated by [the verb] arāda, ‘He desired’). And I did not do it, namely, what
has been mentioned of [his] making a hole in the ship, the slaying of the boy
and the repair of the wall, of my own accord, that is, [out of] my own
choosing; nay, it was because of a command in the form of an inspiration from
God. This is the interpretation of that over which you could not maintain
patience’ (one may say istā‘a or istatā‘a to mean ‘he had the capacity for
[something]’; in this instance and the previous one both forms [of the verb]
have been used. Moreover, there is a variety of expression in the use of
fa-aradtu, ‘I desired’, fa-aradnā, ‘We desired’, and fa-arāda rabbuk, ‘Your
Lord desired’).
وَيَسْأَلُونَكَ
عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو
عَلَيْكُم مِّنْهُ ذِكْرًا
Pronunciation
Wayas-aloonaka
AAan thee alqarnayniqul saatloo AAalaykum minhu thikra
Translation
And
they ask you, [O Muhammad], about Dhul-Qarnayn. Say, "I will recite to you
about him a report."
Tafsir al-Jalalayn
And
they, the Jews, question you concerning Dhū’l-Qarnayn, whose name was
Alexander; he was not a prophet. Say: ‘I shall recite, relate, to you a
mention, an account, of him’, of his affair.
إِنَّا مَكَّنَّا
لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا
Pronunciation
Inna
makkanna lahu fee al-ardiwaataynahu min kulli shay-in sababa
Translation
Indeed
We established him upon the earth, and We gave him to everything a way.
Tafsir al-Jalalayn
Indeed
We empowered him throughout the land, by facilitating [for him] the journeying
therein, and We gave him to everything, of which one might have need, a way, a
route to lead him to that which he sought.
فَأَتْبَعَ
سَبَبًا
Pronunciation
FaatbaAAa
sababa
Translation
So
he followed a way
Tafsir al-Jalalayn
And
he followed a way, he took a route towards the west,
حَتَّىٰ إِذَا
بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ
عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن
تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا
Pronunciation
Hatta
itha balaghamaghriba ashshamsi wajadaha taghrubu fee AAaynin hami-atinwawajada
AAindaha qawman qulna ya thaalqarnayni imma an tuAAaththiba wa-imma
antattakhitha feehim husna
Translation
Until,
when he reached the setting of the sun, he found it [as if] setting in a spring
of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn,
either you punish [them] or else adopt among them [a way of] goodness."
Tafsir al-Jalalayn
until,
when he reached the setting of the sun, the place where it sets, he found it
setting in a muddy spring (‘ayn hami’a: [a spring] containing ham’a, which is
black clay): its setting in a spring is [described as seen] from the
perspective of the eye, for otherwise it is far larger [in size] than this
world; and he found by it, that is, [by] the spring, a folk, of disbelievers.
We said, ‘O Dhū’l-Qarnayn — by [means of] inspiration — either chastise, the
folk, by slaying [them], or treat them kindly’, by [merely] taking them
captive.
قَالَ أَمَّا مَن
ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا
نُّكْرًا
Pronunciation
Qala
amma man thalamafasawfa nuAAaththibuhu thumma yuraddu ila
rabbihifayuAAaththibuhu AAathaban nukra
Translation
He
said, "As for one who wrongs, we will punish him. Then he will be returned
to his Lord, and He will punish him with a terrible punishment.
Tafsir al-Jalalayn
He
said, ‘As for him who does wrong, by way of [practising] idolatry, we shall
chastise him, We shall slay him. Then he shall be returned to his Lord and He
shall chastise him with an awful chastisement (read nukran or nukuran), that
is, a severe [one], in the Fire.
وَأَمَّا مَنْ
آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ
لَهُ مِنْ أَمْرِنَا يُسْرًا
Pronunciation
Waamma
man amana waAAamila salihanfalahu jazaan alhusna wasanaqoolu lahu minamrina
yusra
Translation
But
as for one who believes and does righteousness, he will have a reward of
Paradise, and we will speak to him from our command with ease."
Tafsir al-Jalalayn
But
as for him who believes and acts righteously, he shall have the fairest reward,
namely, Paradise (the annexation construction [jazā’u l-husnā, ‘the fairest
reward’] is explicative; a variant reading has jazā’an al-husnā, ‘[he shall
have] as a requital that which is fairest’; al-Farrā’ said that this accusative
[reading of jazā’an] is [intended] as an explanation [of the nature of the requital]
by way of attribution [to ‘that which is fairest’]; and we shall speak to him
mildly in our command’, that is to say, we shall command him with what he will
find easy [to bear].
ثُمَّ أَتْبَعَ
سَبَبًا
Pronunciation
Thumma
atbaAAa sababa
Translation
Then
he followed a way
Tafsir al-Jalalayn
Then
he followed a way, towards the east,
حَتَّىٰ إِذَا
بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم
مِّن دُونِهَا سِتْرًا
Pronunciation
Hatta
itha balagha matliAAaashshamsi wajadaha tatluAAu AAalaqawmin lam najAAal lahum
min dooniha sitra
Translation
Until,
when he came to the rising of the sun, he found it rising on a people for whom
We had not made against it any shield.
Tafsir al-Jalalayn
until,
when he reached the rising of the sun, the place where it rises, he found it
rising on a folk, namely, Negroes (zanj), for whom We had not provided against
it, that is, [against] the sun, any [form of] cover, in the way of clothing or
roofing, as their land could not support any structures; they had underground
tunnels into which they would disappear at the rising of the sun and out of
which they would emerge when it was at its highest point [in the sky].
كَذَٰلِكَ وَقَدْ
أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا
Pronunciation
Kathalika
waqad ahatnabima ladayhi khubra
Translation
Thus.
And We had encompassed [all] that he had in knowledge.
Tafsir al-Jalalayn
So
[it was], in other words, the situation was as We have stated; and We
encompassed whatever pertained to him, that is, what Dhū’l-Qarnayn possessed in
the way of machinery, men and otherwise, in knowledge.
ثُمَّ أَتْبَعَ
سَبَبًا
Pronunciation
Thumma
atbaAAa sababa
Translation
Then
he followed a way
Tafsir al-Jalalayn
Then
he followed a way,
حَتَّىٰ إِذَا
بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ
يَفْقَهُونَ قَوْلًا
Pronunciation
Hatta
itha balaghabayna assaddayni wajada min doonihima qawman layakadoona yafqahoona
qawla
Translation
Until,
when he reached [a pass] between two mountains, he found beside them a people
who could hardly understand [his] speech.
Tafsir al-Jalalayn
until,
when he reached between the two barriers (read al-saddayn or al-suddayn here
and [likewise] further below [at verse 94, saddan or suddan]) — [these were]
two mountains [lying] in the remote regions beyond the land of the Turks;
Alexander sealed the breach between the two, as will be described [below] — he
found on this side of them, that is, in front of them, a folk that could
scarcely comprehend speech, in other words, they could only understand it after
much agonising (a variant reading [for yafqahūna, ‘comprehend’] has yufqihūna,
‘be understood’).
قَالُوا يَا ذَا
الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ
نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
Pronunciation
Qaloo
ya tha alqarnayniinna ya/jooja wama/jooja mufsidoona fee al-ardi fahalnajAAalu
laka kharjan AAala an tajAAala baynanawabaynahum sadda
Translation
They
said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the
land. So may we assign for you an expenditure that you might make between us
and them a barrier?"
Tafsir al-Jalalayn
They
said, ‘O Dhū’l-Qarnayn, truly Gog and Magog (read Ya’jūj wa-Ma’jūj or Yājūj wa-Mājūj:
these two are non-Arabic names of two tribes and are therefore indeclinable)
are causing corruption in the land, plundering and oppressing [us] when they
come forth to attack us. So shall we pay you a tribute, some [form of] payment
(a variant reading [for kharjan] is kharājan), on condition that you build
between us and them a barrier?, an obstruction, so that they will not be able
to reach us.
قَالَ مَا
مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ
وَبَيْنَهُمْ رَدْمًا
Pronunciation
Qala
ma makkannee feehi rabbeekhayrun faaAAeenoonee biquwwatin ajAAal baynakum
wabaynahum radma
Translation
He
said, "That in which my Lord has established me is better [than what you
offer], but assist me with strength; I will make between you and them a dam.
Tafsir al-Jalalayn
He
said, ‘That, wealth and so on, wherewith my Lord has empowered me (makkannī, a
variant reading has makkananī) is better, than the tribute that you offer me,
and so I have no need for it. I shall build for you the barrier without
[demanding] a fee; so help me with strength, in that which I [will] demand from
you, and I will build between you and them a rampart, a fortified barricade.
آتُونِي زُبَرَ
الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ
قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي
أُفْرِغْ عَلَيْهِ قِطْرًا
Pronunciation
Atoonee
zubara alhadeedi hattaitha sawa bayna asadafayni qalaonfukhoo hatta itha
jaAAalahu naran qalaatoonee ofrigh AAalayhi qitra
Translation
Bring
me sheets of iron" - until, when he had leveled [them] between the two
mountain walls, he said, "Blow [with bellows]," until when he had
made it [like] fire, he said, "Bring me, that I may pour over it molten
copper."
Tafsir al-Jalalayn
Bring
me ingots of iron!’, namely, pieces thereof, as large as the [blocks of] stone
to be used in the construction; he used these [ingots] in his construction,
placing between them firewood and coal. Until, when he had levelled up [the
gap] between the two flanks (read al-sudufayn, or al-sadafayn or al-sudfayn,
meaning, the two flanks of the two mountains) he set up bellows and [lit a]
fire around this [construction] — he said, ‘Blow!’, and they blew, until, when
he had made it, namely, the iron, a fire, that is, like a fire, he said, ‘Bring
me molten copper to pour over it’ (the two verbs [ātūnī, ‘bring me’, and
ufrigh, ‘pour’] are in contention over this [direct object, qitran, ‘molten
copper’]; it [this direct object] has been omitted before the first [verb]
because it is being governed by the second [verb]). Thus he poured the molten
copper over the hot iron so that it penetrated between the [individual] ingots,
making a [solid] single whole.
فَمَا اسْطَاعُوا
أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا
Pronunciation
Fama
istaAAoo an yathharoohuwama istataAAoo lahu naqba
Translation
So
Gog and Magog were unable to pass over it, nor were they able [to effect] in it
any penetration.
Tafsir al-Jalalayn
And
so they, Gog and Magog, were not able to scale it, to climb up its length,
because of its [great] height and smoothness, nor could they pierce it, because
of its firmness and thickness.
قَالَ هَٰذَا
رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ
وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ
رَبِّي حَقًّا
Pronunciation
Qala
hatha rahmatun minrabbee fa-itha jaa waAAdu rabbee jaAAalahu dakkaawakana
waAAdu rabbee haqqa
Translation
[Dhul-Qarnayn]
said, "This is a mercy from my Lord; but when the promise of my Lord
comes, He will make it level, and ever is the promise of my Lord true."
Tafsir al-Jalalayn
Said
he, Dhū’l-Qarnayn, ‘This, namely, the barrier, the ability to make it, is a
mercy from my Lord, a grace [from Him], because it prevents them from coming
forth. But when the promise of my Lord comes to pass, [the promise] of their
coming forth, which will be near [the time of] the Resurrection, He will level
it, pulverised and flattened, for my Lord’s promise, of their coming forth and
[of] other things, is [always] true’, it will be. God, exalted be He says:
وَتَرَكْنَا
بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي
الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا
Pronunciation
Watarakna
baAAdahum yawma-ithinyamooju fee baAAdin wanufikha fee assoorifajamaAAnahum
jamAAa
Translation
And
We will leave them that day surging over each other, and [then] the Horn will
be blown, and We will assemble them in [one] assembly.
Tafsir al-Jalalayn
And
on that day, the day of their coming forth, We shall let some of them surge
against others, mixing with one another, on account of their multitude, and the
Trumpet, namely, the Horn signalling the Resurrection, shall be blown and We
shall gather them, namely, creatures, in one place, on the Day of Resurrection,
a [single] gathering.
وَعَرَضْنَا
جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا
Pronunciation
WaAAaradna
jahannama yawma-ithinlilkafireena AAarda
Translation
And
We will present Hell that Day to the Disbelievers, on display -
Tafsir al-Jalalayn
And
on that day We shall present, We shall bring close, Hell to the disbelievers,
plain to view,
الَّذِينَ
كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ
سَمْعًا
Pronunciation
Allatheena
kanat aAAyunuhumfee ghita-in AAan thikree wakanoo layastateeAAoona samAAa
Translation
Those
whose eyes had been within a cover [removed] from My remembrance, and they were
not able to hear.
Tafsir al-Jalalayn
those
[disbelievers] whose eyes (alladhīna kānat a‘yunuhum substitutes for
al-kāfirīna, ‘the disbelievers’) were masked from My remembrance, namely, the
Qur’ān, such that they were blind, unable to be guided thereby, and who could
not [bear to] hear, that is to say, they were unable to listen to what the
Prophet used to recite to them, out of spite for him, and so they did not believe
therein.
أَفَحَسِبَ
الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ ۚ إِنَّا
أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا
Pronunciation
Afahasiba
allatheena kafarooan yattakhithoo AAibadee min doonee awliyaainna aAAtadna
jahannama lilkafireena nuzula
Translation
Then
do those who disbelieve think that they can take My servants instead of Me as
allies? Indeed, We have prepared Hell for the disbelievers as a lodging.
Tafsir al-Jalalayn
Do
the disbelievers reckon that they can take My servants, namely, My angels, [as
well as] Jesus and Ezra, as patrons, as lords, beside Me? (awliyā’a, ‘as
patrons’, constitutes the second [direct] object of [the verb] yattakhidhū,
‘that they can take’; the second direct object of [the verb] hasiba, ‘reckon’,
has been omitted). The meaning is: do they suppose that the mentioned ‘taking
[as patrons]’ will not incur My wrath and that I will not punish them for this?
No! Truly We have prepared Hell for the disbelievers, these [the ones mentioned
above] and others, as [a place of] hospitality, in other words, it has been
prepared for them just as a house is prepared for a guest.
قُلْ هَلْ
نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا
Pronunciation
Qul
hal nunabbi-okum bil-akhsareenaaAAmala
Translation
Say,
[O Muhammad], "Shall we [believers] inform you of the greatest losers as
to [their] deeds?
Tafsir al-Jalalayn
Say:
‘Shall We inform you who will be the greatest losers in [regard to] their
works? (al-akhsarīna a‘mālan, a specification that happens to correspond to
that which is specifically meant); and these [losers] are described in His
words [as being]:
الَّذِينَ ضَلَّ
سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ
صُنْعًا
Pronunciation
Allatheena
dalla saAAyuhumfee alhayati addunya wahum yahsaboonaannahum yuhsinoona sunAAa
Translation
[They
are] those whose effort is lost in worldly life, while they think that they are
doing well in work."
Tafsir al-Jalalayn
Those
whose effort goes astray in the life of this world, [those] whose deeds are
invalid, while they reckon, they think, that they are doing good work, [good]
deeds for which they will be rewarded.
أُولَٰئِكَ
الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ
فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
Pronunciation
Ola-ika
allatheena kafaroobi-ayati rabbihim waliqa-ihi fahabitataAAmaluhum fala nuqeemu
lahum yawma alqiyamatiwazna
Translation
Those
are the ones who disbelieve in the verses of their Lord and in [their] meeting
Him, so their deeds have become worthless; and We will not assign to them on the
Day of Resurrection any importance.
Tafsir al-Jalalayn
Those
are they who disbelieve in the signs of their Lord, in the proofs of His
Oneness, [proofs] such as the Qur’ān and otherwise, and the encounter with
Him’, that is, and [who disbelieve] in resurrection, reckoning, reward and
punishment. So their works have failed, they are invalid, and on the Day of
Resurrection We shall not assign any weight to them, in other words, We shall
not accord them any value.
ذَٰلِكَ
جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا
Pronunciation
Thalika
jazaohum jahannamubima kafaroo wattakhathoo ayateewarusulee huzuwa
Translation
That
is their recompense - Hell - for what they denied and [because] they took My
signs and My messengers in ridicule.
Tafsir al-Jalalayn
That,
namely, the matter which I [God] have mentioned concerning the failure of their
deeds and so on (dhālika, ‘that’, constitutes the subject) is their requital —
Hell — because they disbelieved and took My signs and My messengers in mockery,
that is to say, [taking] both of them as something to be derided.
إِنَّ الَّذِينَ
آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا
Pronunciation
Inna
allatheena amanoowaAAamiloo assalihati kanat lahumjannatu alfirdawsi nuzula
Translation
Indeed,
those who have believed and done righteous deeds - they will have the Gardens
of Paradise as a lodging,
Tafsir al-Jalalayn
Truly
those who believe and perform righteous deeds — theirs will be, according to
God’s prescience, the gardens of Firdaws, which are at the centre of Paradise
and [at] its highest part (the annexation thereto [of firdaws to jannāt,
‘gardens’] is explicative) as [a place of] hospitality, as an abode;
خَالِدِينَ
فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا
Pronunciation
Khalideena
feeha layabghoona AAanha hiwala
Translation
Wherein
they abide eternally. They will not desire from it any transfer.
Tafsir al-Jalalayn
wherein
they will abide, with no desire, demand, to be removed from them, to be
transferred to some other [gardens].
قُل لَّوْ كَانَ
الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ
كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا
Pronunciation
Qul
law kana albahru midadanlikalimati rabbee lanafida albahru qabla an
tanfadakalimatu rabbee walaw ji/na bimithlihi madada
Translation
Say,
"If the sea were ink for [writing] the words of my Lord, the sea would be
exhausted before the words of my Lord were exhausted, even if We brought the
like of it as a supplement."
Tafsir al-Jalalayn
Say:
‘If the sea, in other words, [if] its waters, were ink (midād is what one
writes with) for the Words of my Lord, [Words] that testify to His laws and His
marvels, such that these [Words] are written with it, the sea would be spent,
in recording them, before the Words of my Lord were spent (read as tanfada or
yanfada) even though We brought the like of it, namely, [the like of] the sea,
as replenishment’, in order to add it to the other [sea], it would [also] be
spent, while they [God’s Words] would not be exhausted (madadan, ‘as
replenishment’, in the accusative because it is a specification).
قُلْ إِنَّمَا
أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَن كَانَ
يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ
بِعِبَادَةِ رَبِّهِ أَحَدًا
Pronunciation
Qul
innama ana basharunmithlukum yooha ilayya annama ilahukum ilahunwahidun faman
kana yarjoo liqaa rabbihifalyaAAmal AAamalan salihan wala yushrikbiAAibadati
rabbihi ahada
Translation
Say,
"I am only a man like you, to whom has been revealed that your god is one
God. So whoever would hope for the meeting with his Lord - let him do righteous
work and not associate in the worship of his Lord anyone."
Tafsir al-Jalalayn
Say:
‘I am only a human being, a son of Adam, like you; it has been revealed to me
that your God is only One God (annamā, the anna assimilated with the mā retains
[its function of referring to] the verbal noun), in other words, the Oneness of
the Divine is [what is being] revealed to me. So whoever hopes to encounter his
Lord, through the Resurrection and the Requital, let him do righteous work and
not associate with the worship of his Lord, that is to say, [let him not commit
idolatry] in [performing] it by feigning [faith] before, anyone’.
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